Blessed
The word "blessed" in this context is translated from the Greek word "makarios," which conveys a sense of divine favor and happiness. In the Beatitudes, Jesus is describing a state of spiritual well-being and prosperity that comes from being in right relationship with God. This blessing is not merely a temporary or earthly happiness but a deep, abiding joy that comes from living according to God's will. Historically, the concept of being "blessed" was understood as being under God's protection and favor, a theme that resonates throughout the Old and New Testaments.

are the merciful
The term "merciful" is derived from the Greek word "eleēmōn," which means to show compassion or forgiveness to someone, especially when it is within one's power to punish or harm. In the historical and cultural context of Jesus' time, mercy was a radical concept, often seen as a weakness in a society that valued justice and retribution. However, Jesus elevates mercy as a divine attribute, reflecting God's own nature. Scripturally, mercy is a recurring theme, as seen in God's dealings with Israel and in the teachings of Jesus, who often emphasized forgiveness and compassion over strict adherence to the law.

for they
The phrase "for they" indicates a direct correlation between the characteristic of being merciful and the resulting blessing. It suggests a cause-and-effect relationship, where the practice of mercy leads to a specific divine response. This reflects a broader biblical principle that God rewards those who embody His attributes and live according to His commandments.

will be shown mercy
The promise "will be shown mercy" is a future passive construction in Greek, indicating that the merciful will receive mercy from God. This reflects the biblical principle of reciprocity found throughout Scripture, such as in the Lord's Prayer, where Jesus teaches, "forgive us our debts, as we also have forgiven our debtors" (Matthew 6:12, BSB). Theologically, this promise underscores the importance of mercy as a reflection of God's character and a requirement for His followers. It assures believers that their acts of mercy will not go unnoticed by God and that they will experience His mercy in their own lives, both now and in the eschatological future.

(7) The merciful.--The thought is the same as that afterwards embodied in the Lord's Prayer. They who are pitiful towards men their brethren are ipso facto the objects of the divine pity. The negative aspect of the same truth is presented in James 2:13. In this case, the promised blessing tends to perpetuate and strengthen the grace which is thus rewarded. No motive to mercy is so constraining as the feeling that we ourselves needed it and have found it.

Verse 7. - Our Lord here turns more directly to the character of his followers in relation to men; and in the next three Beatitudes mentions particulars which might be suggested by the sixth, seventh, and ninth commandments. The merciful (οἱ ἐλεήμονες). The mercy referred to here is not so much the almost negative quality which the word usually suggests to us (not dealing harshly, not inflicting punishment when due, sparing an animal or a fellow-man some unnecessary labour), as active kindness to the destitute and to any who are in trouble (cf. Matthew 9:27; Matthew 15:22; Matthew 17:15; Mark 5:19). As compared with οἰκτίρμονες (Luke 6:36), it seems to lay more stress on the feeling of pity showing itself in action and not only existing in thought. To this statement of our Lord's, that they who show mercy to those in need shall themselves be the objects of mercy (i.e. from God) in their time of need, many parallels have been adduced, e.g., by Wetstein. Rabbi Gamaliel (? the second, circa A.D. ), as reported by Rabbi Judah (circa A.D. ), says (Talm. Bab., 'Sabb.,' 151 b), on Deuteronomy 13:18, "Every one that showeth mercy to others, they show mercy to him from heaven, and every one that showeth not mercy to others, they show him not mercy from heaven;" cf. also ' Test. XII. Patr.:' Zab., § 8, "In proportion as a man has compassion (σπλαγχνίζεται) on his neighbour, so has the Lord upon him;" and, probably with reference to this passage, Clem. Rom., § 13, ἐλεᾶτε ἵνα ἐλεηθῆτε. (For the converse, cf. James 2:13.) Calvin remarks, "Hoc etiam paradoxon cum humano judicio pugnat. Mundus reputat beatos, qui malorum alienorum securi quieti suae consulunt: Christus autem hic beatos dicit, qui non modo ferendis propriis malis parati sunt, sed aliena etiam in se suscipiunt, ut miseris succurrant."

Parallel Commentaries ...


Blessed [are]
Μακάριοι (Makarioi)
Adjective - Nominative Masculine Plural
Strong's 3107: Happy, blessed, to be envied. A prolonged form of the poetical makar; supremely blest; by extension, fortunate, well off.

the
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

merciful,
ἐλεήμονες (eleēmones)
Adjective - Nominative Masculine Plural
Strong's 1655: Full of pity, merciful, compassionate. From eleeo; compassionate.

for
Ὅτι (Hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

they
αὐτοὶ (autoi)
Personal / Possessive Pronoun - Nominative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

will be shown mercy.
ἐλεηθήσονται (eleēthēsontai)
Verb - Future Indicative Passive - 3rd Person Plural
Strong's 1653: To pity, have mercy on. From eleos; to compassionate.


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NT Gospels: Matthew 5:7 Blessed are the merciful for they shall (Matt. Mat Mt)